This paper was written to examine the issue of justification and sanctification actively discussed as “hot potatoes” in contemporary theological discussion. And it was written to refute the unwarranted allegations about Justification and defend the core principles of Ref ormation. The Korean Church celebrating the 500th anniversary of the Reformation is redefining the core idea of the Reformers (sola scriptura, sola fide, sola gratia). The most controversial argument is the “justification” argument. The proponents of Paul’s New Perspec tive assert that Luther misinterpreted Paul’s justification and law, claiming “covenant lawfulness” based on the acts of the saints and the law. The essence of the controversial claims of contemporary anti-justificationists such as Professor Kim Se-yoon comes from the degeneration of the low level of sanctification of modern Christians. The Pentecostal position of contemporary Christians with low levels of sanctification is to approach the real problem of low sanctification as a way of strengthening justification rather than attempting to solve it by modifying the justification (anti-justification). If it is possible to achieve sanctification by further strengthening the virtue of ac tion, the meaning of the cross will be greatly damaged. Thus, to know Christ more accurately and to appreciate His grace is a key condition of salvation, the low level of modern sanctification is a problem aris ing from believers living in ignorance of Christ.
This paper advocates the justification of the Reformation on the basis of Pentecostal theology and criticizes the false ideas of the pro ponents of Paul’s New Perspective who criticizes the traditional the ory of justification. Pentecostal can comfortably overcome the differ ence between the two concepts of justification and holiness through Christ’s complete atonement work and Christ’s “completed Calvary ministry.” In addition, the insight into the Holy Spirit, the Spirit of Jesus Christ, has a deep, experiential, theological basis that surpasses any denomination or theologian. This essay emphasizes the impor tance of Christ’s crucifixion and filling of the Holy Spirit thoroughly by suggesting Pentecostal theology. Justification can only be obtained by faith in Jesus Christ, and the holy life that begins in justification is the sovereign ministry of the Spirit of Christ, which manifests itself in the church, the body of Christ.
Key Words
종교개혁, 오순절주의, 칭의, 성령세례, 예수 그리스도, Reformation, Pentecostalism, Justification, Baptism of the Holy Spirit, Jesus Christ
A Study on the First Christian Coins of the Emperor Constantine 콘스탄티누스 대제의 기독교 주화에 대한 연구
The study is to review the background and to explore the theological meanings in the first Christian coins issued by Constantine the Great. Especially the study is the first Korean language research on Christian coins in Roman numismatics. The coins of Constantine made a huge impact in the history of Roman Imperial coinage. First, in his initial stage of reign, the emperor gradually decreased images of pagan idols and legends on the newly issued coins by his money makers. His sons finally abolished the custom of engraving pagan gods in the coins. Second, Constantine favored images of peace rather than the military ones for the coins. Third, Constantine expressed his own conviction and faith of Christianity through the religious portraits on the imperial coins. Fourth, he began to use the symbols of Christianity in coinage. Many of the gods of Rome began to be pushed out of Constantine's coinage long before the doctrine of Christianity was imputed in the heart of Roman culture.
While the Milan edict in 313 conceding Christianity was an external policy to support the expansion of Christian faith, the issue of Christian money became a internal mediator linking Christianity to the Roman society for comfortable acceptance. There are four ma- jor types of Christian coins issued by the emperor. The first is coins with the nickname “Eyes to Heaven,” and the second is the coins having Chi-Rho signs, which is the abbreviation of the name of Christ. The third is the coins with image of the cross, and the fourth is the coins with the nickname “Manus Dei” issued right after the emperor's death, which depicts Christian theme of heavenly acceptance for a dying soul. Particularly, on the top of this coin, the hand of God is revealed. This is the powerful message of Christian faith toward Roman society. Constantine took a gradual attitude rather than a radical one in the introduction of Christian coins. After his death, Constantine’s sons inherited the empire and issuance of Christian coins became more extensive in larger scale with various legends and symbols of Christianity.
Key Words
로마 제국 주화, 콘스탄티누스 대제, 초대교회, 화폐학, 기독교 주화, Roman Imperial Coins, Constantine, Early Christianity, Numismatics, Christian Coins
Understanding of Youngsan’s Fivefold Gospel from a Pastoral Perspective 목회적 관점에서 본 영산의 오중복음 이해
Youngsan’s theology exceeds categories and limitations of the Pentecostal or Full Gospel theologies. Additionally, it is characterized as surpassing various denominations and encompassing their theologies. Therefore, a theologian with a particular theological background has a limitation to theologize Youngsan’s theology. In addition to that, when a theologian attempts to theologize the thoughts of Youngsan as a pastor, he or she may not be able to accurately grasp the place of the life of pastoral ministry. To say it plainly, there is a gap between theology and ministry. Considering these two, a preferable way to understand and theologize Youngsan’s theology is to eliminate specific theological framework and to examine Youngsan from the position of a pastor rather than from that of a theologian. Taking these into consideration, the writer attempted to understand and analyze Young san’s preaching and thoughts from the perspectives of a pastor and a preacher. The writer analyzed in five points what the Fivefold Gospel meant to Youngsan.
Key Words
영산, 오중복음, 목회 철학, 상황 신학, 제자 교육 원리, Youngsan, the Fivefold Gospel, Pastoral Philosophy, Contextual Theology, Discipleship Training Principle
The Holy Spirit, Family, Fasting: The Life and Work of Rev. Ja Shil Choi 성령, 가족, 금식: 최자실 목사의 생애와 사역
It is a well known fact that Yoido Full Gospel Church in Korea is the largest church in the world and that Pastor Cho has led the growth of this church. However, it is less recognized that this church has its origin in the ministry of Ja Sil Choi, a female minister, and that she together with Rev. Yonggi Cho have made today’s Yoido Full Gospel Church. Therefore, it is necessary to examine Yonggi Cho’s work alongside Ja Sil Choi’s work in order to understand Yoido Full Gospel Church.
This paper explains that the ministry of Ja Sil Choi is based on two personal events: first, her Pentecostal experience of the Holy Spirit in the midst of her suffering during the dissolution of her own family; and second, forming a new family for ministry by taking in Yong Gi Cho as her son-in-law.
Ja Sil Choi has established today’s Yoido Full Gospel Church, together with Yonggi Cho, in three stages. The first stage is a Tent Church period led by Ja Sil Choi; the second stage is the Seodaemun joint ministry led by Yonggi Cho with cooperation of Ja Sil Choi, and the last stage is a two-fold ministry where Yonggi Cho takes charge of Yoido Full Gospel Church and Ja Sil Choi takes charge of the fasting prayer house. In other words, Ja Sil Choi was the central figure of the ministry at the beginning and Yonggi Cho gradually took center stage. Then, Ja Sil Coi pioneered a new ministry of her own―the fasting prayer house. Finally, this paper summarizes the ministry of Ja Sil Choi into key three aspects.
First, her ministry stands in the tradition of the Pentecostal faith, which uses the baptism of the Holy Spirit expressed in tongues as the foundation. Second, Ja Sil Choi was not only the first female minister in Korea who had a very active ministry, but also an archetypal oriental woman who supported the value of a traditional family. Third, Yonggi Cho’s emphasized the blessings of God in his ministry, whereas Ja Sil Choi’s ministry focused on self-denial through fasting with an emphasis on self-control.
Key Words
조용기, 최자실, 여성운동, 가족, 오순절운동, 여의도순복음교회, 금식기도, Yonggi Cho, Ja Shil Choi, Feminine Movement, Family, Pentecostal Movement, Yoido Full Gospel Church, Fasting Prayer Movement
The purpose of this paper is to interpret Acts 1: 8 according to the scheme of prophecy and fulfillment. Acts 1: 8 can be seen as quoting Isaiah 32:15, 43:9-12, and 44:8-9.
It can be seen from quoting Isaiah 32:15a, “But you shall receive power when the Holy Spirit comes on you.” “And you shall be my witnesses to the ends of the earth” can be seen in quotation from Isaiah 43:9-12 and 44:8-9. Jesus quoted Isaiah in this way because he already prophesied of the Messiah in Isaiah, and this prophecy was fulfilled through his ministry.
The saying, “But you shall receive power when the Holy Spirit comes on you.” will continue through the followers of Jesus in the kingdom of Jesus movement, for it is possible for them to be empowered through the Holy Spirit. The phrase “shall be witnesses of Jesus in Jerusalem, Judah, and Samaria” means that God will begin by calling and restoring Israel to Jerusalem. The words “You will be my witnesses to the ends of the earth” mean that everyone who lives on the earth at that time is the object of the gospel.
There are two witnesses’ witnesses. One is the fact that Jesus is the Messiah sent by God. Jesus is the Christ, who died for our sins according to the Scriptures, and buried, and raised again on the third day according to the scriptures. The other is that the community of the followers of Jesus has shown that the fact that they follow Jesus is equal to the members of the community in the community.
This equality first appears as economic equality because the words of Deuteronomy 15:4-5 have been fulfilled in their community. Their equality appears to be solved not only by the economic equality community, but also by the inequalities of race, sex and class.
As a result, Acts 1:8 requires that the role of the Holy Spirit be added to the believer’s ability to equality.
Youngsan’s theology of threefold blessing based on 3 John 2 is a kind of indigenization or contextualization of Pentecostal theology. There have been a lot of debates concerning the contributions and limitations of this theology. It is commonly recognized that Youngsan’s theology of threefold blessing was good for the Korean society and the church alike in the 1950s when it was introduced, and that it has limitations in the 21 century when political, economical, and cultural contexts are wholly changed. Then, no one could not suggest any idea to make the Youngsan theology alive today? I propose that M. Volf’s theology of flourishing can make up for the Youngsan theology, in that it is another Pentecotal theology based on the blessings (or flourishing). The context of Volf’s flourishing is different from that of Youngsan. Volf’s interest lies in the global conflicts coming from the religious beliefs. Both are interested in the healing. Whereas Youngsan was interested in healing both of the bodily and of the economic diseases of the individuals, Volf concerned the healing both of the political and of the religious conflicts of the society. However, both came from the same theological tradition and take Kingdom Now more seriously than the scholars from the non-Pentecostal traditions. Volf’s flourishing may provide a good source for enlarging Youngsan’s theology of threefold blessing.
Pneumatological studies of the book of Revelation have not paid proper attention to the covenantal characteristics of the texts which include the expression ‘the seven Spirits’ (Rv 1:4; 3:1; 4:5; 5:6). To fill this research gap, this paper attempts to define the identity and function of the seven Spirits in terms of covenantal framework. To obtain this aim, the following steps are undertaken: (1) the usage of πνεῦμα in Revelation, (2) interpretations of the seven Spirits by church fathers and the Reformers, (3) contemporary exegetes’ interpretations of the seven Spirits, (4) covenantal reading of the seven Spirits in Revelation 1-5, and (5) the seven Spirits from the integrated intertexts (Is 11:2; Zec 3:9; 4:10) and from the central theme of Revelation. The seven Spirits in front of the throne of God the Father are equal to God’s seven eyes whose task is expanding the covenantal reign of God. This fact also is manifested through the covenantal elements of Revelation 1-5 and their OT intertexts. It also is noteworthy that the covenantal reign of the Suzerain King Jesus unfolds through the combination of the anti-Roman message as well as the Sinaic Covenant and the New Covenant. Thus, interpreting the seven Spirits as the high seven angels or the perfect Spirit is not convincing. For application, the church as the covenantal people of God should be equipped with the seven Spirits by which she expands the rule of God despite the persecution that is active up to the second coming of Christ.
Key Words
요한계시록, 일곱 영, 성령, 언약, 간본문, Revelation, the Seven Spirits, Spirit, Covenant, Intertext
Exorcism: A Means of the Ministry of the Holy Spirit 성령 사역의 한 방식으로서의 귀신 추방
A study on exorcism has at least more than two major difficulties; Among these two, one is that the Demonology itself is not so rational that the modern theology which respects and follows the stream of Enlightenment is too hard to embrace it. The other difficulty is its own sensibility and dangerousity that should select the authentic resources among the very diverse and confused informations on it.
Is there any way do not let the Demonology fall into a dualistic world-view, instead, let it be closely connected with the evangelical Pneumatology? If one can regard the Demonology as the negative dimension of spirituality, Pneumatology will be the positive dimension of it. Nevertheless, each subject has been dealt differentially from each other. More than over, these two subjects seem conflict each other at times. Eventually, we have clearly seen that the dualistic viewpoint of Christian spirituality has been made between two.
The writer has tried to seek the way of unification of spirituality which contains the Demonology and Pneumatology altogether so that the status of Demonlogy is not so far from the evangelical world-view. First of all, the writer has analyzed the various non-biblical Demonologies of which teachings are too different from the biblical statement on it; One false teaching is the denial of the existence of demons, the other is misguided conception on it.
After that, the writer has investigated the relationship between the practice of the exorcism and the authoritative resources such as biblical statement, the experiences of Ancient Christian Church, and many useful theological and historical writings. The themes of Spirit Baptism and of the manifestation of Holy Spirit are mainly concerned with the investigation; The writer has found that both subjects have a lot of resources and evidences to enlighten the study.
Demonology has been isolated from the main stream of theological study for many centuries in Christian history. As far as the writer is concerned, now is the time for the Christian spirituality do not let the Demonology fail to manifest the appropriate evangelical spirituality more. Demonology has to do with the Pneumatology. Then, the discourse of Spirit Baptism and the manifestation the writer has shown will provide the room for the teaching of exorcism to become a part of the evangelical Pneumatology.
Key Words
성령세례, 귀신론, 귀신 추방, 성령론, 영성, 성령의 나타남, Spirit Baptism, Demonology, Exorcism, Pneumatology, Spirituality, Manifestation of the Holy Spirit
Christian Faith Education and Drama: Focused on the Teaching-Learning Process of the Bible 기독교 신앙교육과 연극: 성경 교수-학습 진행을 중심으로
Education is called as art. This expression relates to the emotional value of the beauty that art pursues. Because education must pursue the overall human development, an attempt to introduce the arts to education is granted. However, the Korean church has an incompetent attitude toward art. It is critical because it is negative. It is positive but limited. It is no exception in the field of Christian education. Aesthetic efforts to resemble the beauty of God are rare and abstract, so they are difficult to apply. In this reality, this study is an attempt to increase the effect of the Bible study which is most important for the change of the learner in the Christian education by using drama. In general, Bible study is a series of activities leading to the stages of introduction-development-execution. However, in spite of efforts to revitalize the teaching-learning Bible study is boring to learners and they do not want to be involved. These problems, which hinder the growth of faith and the positive changes of human beings through Bible study, must be overcome by the counter-educational. In such an attempt, drama emerges.
In order to optimize the faith constructive effect of Bible study through interest and participation, we suggested pantomime in the introduction stage, role play in the development stage, and Pansori in the rearrangement stage. Drama have a variety of characters and types. In this study, the drama proposed by the biblical teachinglearning stage is very limited. With these clues, it will be a chance to meet a dynamic theater that will help you study the Bible by going to a larger theater world.
Key Words
성경 교수-학습 단계, 흥미와 참여, 신앙과 연극, 연극과 교육, 연극과 발달, 교육 연극, Bible Teaching-Learning Phase, Motivation, Faith and Drama, Drama and Education, Drama and Development, Educational Theater
Who is the Father of Pentecostal Movement? 오순절운동의 아버지는 누구인가?
There are many theories of the origin of Pentecostal Movement or Pentecsotalism. Which is true among them? The origin is closely connected with the identity of Pentecostalism. Therefore, to define Pentecostalism, one more inquiry of the origin is needed. Examining various theories of the origin: Parham theory, Pneumatic theory, Seymour theory, and Spontaneous/Simultaneous theory, this article insists the father of Pentecostalism is Charles F. Parham. Although the heavenly father and spiritual base of Pentecostalism is the Holy Spirit, but to speak earthly, Pentecostalism was started by Parham’s establishing the doctrine: the Spirit baptism should be companied with speaking in tongues, and then was spread from Los Angeles to all over the world by William J. Seymour in 1906. Historically and doctrinally, the earthly father or founder of Pentecostalism is Parham. The yardstick for the determination of the origin is not race mixture, orality, or manifestations of gifts of the Spirit, but the theological proposition, doctrine: the Bible evidence of the Spirit baptism is speaking in tongues. The identity of Pentecostalism, as it is included in the name already, must be based on the historical fact: the first Pentecostal Spirit baptism of Acts 2 was accompanied with speaking in tongues. Parham became the father and origin of Pentecostalism through establishing such a theological doctrine of Pentecostalism.
Key Words
오순절주의의 기원/아버지, 파함설, 시무어설, 성령설, 자생/동시다발설, 오순절주의의 정체성, 성경적 증거로서 방언, pontaneous/Simultaneous Origins, the Identity of Pentecostalism, Speaking in Tongues as the Bible Evidence
A Critical Review on John Murray’s Concept of ‘Definitive Sanctification’ in the Perspective of Martin Luther and John Calvin: For it to be Revisioned as ‘Positional Sanctification’ Via Reviewing the Old to Embrace the New 마틴 루터와 존 칼빈의 렌즈로 본 존 머레이의 ‘결정적 성화’개념에 대한 비평적 이해: 온고지신을 통한‘신분적 성화’로의 수정을 위하여
A Critical Review on John Murray’s Concept of ‘Definitive Sanctification’ in the Perspective of Martin Luther and John Calvin: For it to be Revisioned as ‘Positional Sanctification’ Via Reviewing the Old to Embrace the New 마틴 루터와 존 칼빈의 렌즈로 본 존 머레이의 ‘결정적 성화’개념에 대한 비평적 이해: 온고지신을 통한‘신분적 성화’로의 수정을 위하여
This article deals with an attempt to “definitive sanctification,” a doctrine inherited from John Murray, in the perspective of Reformers, Martin Luther and John Calvin. Luther and Calvin would not disagree with a definitive aspect in sanctification. Definitive sanctification is not, however, understood as different concept with judicial justification likewise critics argue. Moreover, if the concept of definitive sanctification either be added to or be considered as the other aspect in sanctification, there occurs more significant problem of consistency of the concept of holiness in sanctification. Thus, it is contradictory while the former to be understood as nominal scale of dual concepts as holy or corrupted, the latter to be considered as ordinal scale of procedure to be gradually holy more and more. In addition to that, definitive sanctification can not explain that it is different with the concept in Wesleyan or Pentecostal Spirit Baptism. The sanctification that Luther and Calvin understand also include the aspect of Spirit Baptism. Those three problems could be minimized if definitive sanctification is understood as positional transition under the concept of justification as Luther, Calvin and many other later scholars suggest. As Luther and Calvin emphasize, holiness of Christians is to be for the Church. However, since the concept of definitive sanctification explains that Christians are once-for-all holy, it would give negative effect on Christians so that they would ignore the significance of progressiveness of sanctification. This would not be helpful for Churches in Korea to be renewed and sanctified. Rather than that, while embracing the definitive aspect in sanctification, calling it positional sanctification under justification, criticism on Socio-linguistic synonym and inconsistency of holiness can be waived or minimized. Moreover, love for the grace from above by faith alone can be even nourished among Christians. Therefore, in both theoretical and practical dimensions, ‘definitive sanctification’ would rather be called ‘positional sanctification.’
We can say dawn prayer meeting is a unique life of faith only in Korean protestant churches today. So some scholars attempted to study These dawn prayers in Korean protestant churches. Among those, the researches of Malte Rhinow and Oak Sung-Deuk seem to study dawn prayers in Korean protestant churches until 1909 well. However until now, There are no researches treating the course of how dawn prayers was settled in Korean protestant churches after 1909. Therefore, to study the dawn prayer from 1909 to 1930 is new trial.
The dawn prayer meeting was not disseminated widely at once since 1909 when the church of Pyeongyang accepted dawn prayer meeting as the program of church. In those days, dawn prayer meeting was operated temporarily with special purposes and did not fall into category of formal services such as Wednesday service and Lord’s Day worship. Until dawn prayer was accepted as chief life of faith, bible study for revival and divine healing seem to play a role. The morning prayer that missionaries did in the early days of mission also seems to influence dawn prayer. With early christian newspapers and writings of missionaries and Korean pastors, This thesis treats the course of how dawn prayer meeting was settled in Korean protestant churches, What the main causes for this promotion of dawn prayer are, and what the features of Korean protestant churches’ dawn prayer are from 1909 to 1930. Namely, the purpose of this thesis is to present the a form, development and features of dawn prayer until 1930 by pursuing the early materials of Korean Protestantism.
Key Words
새벽기도, 아침기도, 부흥사경회, 신유, 기독교적 소원, 자발성, Dawn Prayer, Morning Prayer, Bible Study for Revival, Divine Healing, Christian Wish, Spontaneity
